AlHaqiqah is an Arabic word means The Essence

قال صلى الله عليه وسلم : من أسرَّ سريرة ألبسه الله رداءها ، إن خيراً فخير ، وإن شراً فشر 

It was said to Yahya ibn Mu‘adh:
Why is it that the gnostics (the people of true knowledge of God) have the most beautiful faces and the greatest presence and awe compared to others?
He replied:

Because they secluded themselves with God in intimacy, drew near to Him with full devotion, and fled to Him in utter longing and bewildered love. Thus, God clothed them in the light of His gnosis. By it they speak, for Him they act, from Him they ask, and toward Him they yearn.

They are the elect of God, those who have gone before—
they strive in obedience without attachment,
advise the common people without desire,
longing and returning constantly to God Most High.

Their hearts tremble for Him;
their souls are estranged, yet their hearts are enthroned;
their minds are veiled,
their spirits are Yāsīn-like (illumined and gentle).

Each of them is protected by his calling from the trials of people.
The remembrance of God shields him from the whispers of Satan.
His chest is expanded, his body humbled, his heart wounded,
and the gate of the unseen kingdom is opened for him.

His heart is like a lantern,
his limbs humble like a handkerchief.
His tongue is occupied with the recitation of the Qur’an,
his complexion pale from fear of separation.
His soul melts in the service of the All-Merciful,
and his heart blossoms with the light of faith.

His soul is busy with seeking,
his spirit is busy with nearness to the Lord.
Upon his tongue is the description of Lordship,
upon his limbs is service to Eternal Being,
upon his self is the mark of servitude,
within his heart is awe of Divine Oneness,
within his inner secret is joy in Divinity,
and within his spirit is passionate ecstasy.

Their mouths smile toward Him,
their eyes aspire toward Him,
their hearts are attached to Him,
their concerns reach Him,
and their secrets gaze upon Him.

They cast their sins into the sea of repentance,
their acts of obedience into the sea of divine favor,
their inner selves into the sea of magnificence,
their intentions into the sea of purity,
and their aspirations into the sea of love.

They turn about in the field of His service,
breathe beneath the shade of His generosity,
graze in the gardens of His mercy,
and inhale the fragrance of His grace.

They look at the world with the eye of reflection,
at the Hereafter with the eye of anticipation,
at themselves with the eye of humility,
at their obedience with the eye of apology, not self-admiration,
at forgiveness with the eye of need,
at knowledge with the eye of glad tidings,
and at the Known (God) with the eye of honor.

They cast their selves into tribulation,
their spirits into the Hereafter,
their hearts into intimate discourse,
and their secrets into the care of the Master.

Their souls abandon the world,
their spirits yearn for the Hereafter,
their hearts find intimacy in remembrance,
and their secrets delight in the love of the Lord.

Their hearts are mines of reverence and awe,
their tongues are mines of praise and gratitude,
their spirits are abodes of longing and love,
and their selves are subdued under the authority of reason and insight.

Most of their concern is reflection and contemplation,
and most of their speech is praise and glorification.
Their work is obedience and service,
and their gaze is fixed upon the subtleties of the craftsmanship of the Lord of Might.

You see one of them pale from fear of separation,
his limbs dissolved by awe of Divine Majesty,
long in waiting out of yearning for meeting Him.

He follows the path of the Chosen One ﷺ,
casts the world behind his back,
makes desire taste the bitterness of rejection,
and stands firm upon the foot of sincere loyalty.

He is a stranger in this world,
a stranger in his own chest,
a stranger within himself—
and he finds no rest from the sorrow and loneliness of estrangement
until he reaches the Beloved.

His state is wondrous;
the Master is his physician.
His speech is experiential,
his heart singular,
his intellect divine,
his aspiration God-directed,
his life spiritual,
his work luminous,
and his discourse heavenly.

God has made his heart the dwelling place of His secret and the locus of His gaze, adorned it with the ornaments of His Lordship, and admitted him into the house of authority under His dominion.

His heart revolves around Divine Might,
wanders in the gardens of holiness,
flies with the wings of knowledge in the canopies of the unseen,
roams the fields of Divine Power and the veils of Majesty.

If an ignorant person were to behold him in his true state,
he would die in terror upon recognizing him.

His sign in this world is that tribulation tastes like honey to him,
and sorrow like ripe dates.

And in the Hereafter, when everyone says, “Myself, myself,”
he says, “My Lord, my Lord—my desire, my desire.”

The gnostic has four signs:
love of the Majestic One,
abandonment of much and little alike,
following the Revelation,
and fear of transformation.

The worshipper is weary,
the fearful is fleeing,
the lover is restless,
and the gnostic is intoxicated with joy.

The State of the People of Truth with God

وقيل ليحيى بن معاذ : ما بال العارفين أحسن وجوهاً ، وأكثر هيبةً مِنْ غيرهم ؟ فقال: لأنهم خلوا بالله مستأنسين ، وقربوا إلى الله متوجهين ، وفزعوا إليه …متوالهين فكساهم الله بنور معرفته ، فيه ينطقون ، وله يعملون ، ومنه يطلبون ، وإليه يرغبون ، أولئك خواصّ الله السابقون ، سعيهم في طاعة الله من غير علاقة ، وينصحون العامة من غير طمع ، مشتاقون منيبون إلى الله تعالى ، قلوبُهم له وجِلة ، نفوسُهم وحشية وقلوبهم عَرْشية ، وعقولهم مغشيّة ، وأرواحهم ياسينية ، كلهم معصومٌ بلقبه عن فتنة الناس ، وذِكرُ الله يحميه من شر الوسواس ، صدره مشروح ، وجسمه مطروح ، وقلبه مجروح ، وباب الملكوت له مفتوح ، قلبُه مثل القنديل ، وجوارحه خاضعة كالمنديل ، لسانه مشغولٌ بتلاوة القرآن ، ولونه مُصفَرٌّ من خوف الهجران ، ونفسه ذائبةٌ في خدمة الرحمن ، وقلبه زاهرٌ بنور الإيمان ، نفسُه مشغولةٌ بالطلب ، وروحُهُ مشغولةٌ بقُرب الرب ، على لسانه وصف الربوبية ، وعلى أركانه خدمةُ الديمومية ، وعلى نفسه أثرُ العبودية ، وفي قلبه هيبة الفردانية ، وفي سِرِّه الطربُ بالألوهية ، وفي روحه شغف الوجدانية ، أفواهُهُم إليه ضاحكة ، وأعينهم نحْوَه طامحة ، وقلوبُهم به متعلقة ، وهمومُهم إليه واصلة ، وأسرارُهم إليه ناظرة ، رَمَوْا ذنوبهم في بحر التوبة ، وطرحوا طاعاتهم في بحر المِنّة ، وضمائرهم في بحر العظم ، ومرادهم في بحر الصفو ، وهممهم في بحر المحبة ، في ميدان خدمته يتقلّبون ، وتحت ظلال كرمه يتنفسون ، وفي رياض رحمته يرتَعُون ومن رياحين امتنانه يشمّون . ينظرون إلى الدنيا بعين الاعتبار ، وإلى الآخرة بعين الانتظار ، وإلى أنفسهم بعين الاحتقار ، وإلى طاعتهم بعين الاعتذار لا الاستكثار ، وإلى الغفران بعين الافتقار ، وإلى المعرفة بعين الاستبشار ، وإلى المعروف سبحانه بعين الافتخار . يرمون أنفسهم إلى البلوى ، وأرواحهم إلى العقبى ، وقلوبهم إلى النجوى ، وأسرارهم إلى المولى. أنفسهم تاركةٌ للدنيا ، وأرواحهم للعقبى ، وقلوبهم مستأنسة بالذكرى ، وأسرارهم بحب المولى . قلوبهم معدن التعظيم والهيبة ، وألسنتهم معادن الحمد والمِدْحة ، وأرواحهم مواطن الشوق والمحبة ، وأنفسهم مقهورة تحت سلطان العقل والفطنة ، وأكثر همتهم التفكير والعبرة ، وأكثر كلامهم الثناء والمِدْحة . عملهم الطاعة والخدمة ، ونظرهم إلى لطائف صنع رب العِزّة . أحدهم تراه مُصْفرّاً من خوف فراقه ، ذائبَ الأطراف من هيبة جلاله ، طويل الانتظار شوقاً إلى لقائه ، سلك طريق المصطفى صلى الله عليه وسلم ، ورمى الدنيا خلف القفا ، وأذاق الهوى طعم الجفا ، وقام على قدم صدق الوفا ، حاله في الدنيا غريب ، وقلبه في صدره غريب ، وسرُّه في نفسه غريب ، فلا يستريح من غَمّ الغُرْبة ووَحْشَتها ، ما لم يصل إلى الحبيب ، فأمره عجيب ، والمولى له طبيب ، وكلامه وجدانيّ ، وقلبه فردانيّ ، وعقله ربّاني ، وهمه صمَداني ، وعيشُه روحاني ، وعمله نوراني ، وحديثه سماوي . جعل الله قلبه موضع سره وموطن نظره ، وزيّنه بحُلِيّ ربوبيته ، وأدخله دار الإمارة من سلطانه ، يدور بالفؤاد حول عزّته ، ويرتع في روضات قُدْسه ، ويطير بجناح المعرفة في سرادقات غيبه ، ويجول في ميادين قدرته ، وحُجُبِ جبروته ، لو رآه الجاهل بشأنه مات فزعاً بعد معرفته له من ساعته . علامَتُه في الدنيا أن يكون البلاءُ عنده عسلاً ، والأحزان رطباً . وفي الآخرة كل واحد يقول : نفسي نفسي ، وهو يقول : ربّي ربّي ، مُرادي مرادي . العارف علامته أربعة : حبُّهُ الجليلَ ، وتركه الكثيرَ والقليل ، واتّباعُه التنزيل ، وخوفه من التحويل . العابدُ ذو نَصَب ، والخائف ذو هَرب ، والمحب ذو شَغَب ، والعارف ذو طرب .

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حالة أهل الحقيقة مع الله

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Many non-Arabic speakers have amusement towards the phrases of “Sufism”; which was circulated in the European literature during since the 17th century AD.. During the sophisticated debates among visionaries, philosophers and writers; and following the colonial exposure on the Oriental mythical and religious contexts, the “Sufi” expressions had caught the interests and researches..

Limited translations and interpretations had created the barriers, which still active till date.. Many articles had been produced with incorrect basis or deformed understanding.. However, the Muslim code was only a dressing for ideas had been extracted from Christianity, Hinduism and Zardasht.. Very few of true Muslim Sufis had the interest to share the knowledge across the linguistic barriers..